Simply This Moment - Buddhist Meditation and Theravada ...

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though he was a Noble disciple passion still invaded his mind from time to time. TheBuddha replied that it was because he was still attached to something. He had notgiven up everything. What he was attached to was kāmalok and that illusory selfwhich seeks for pleasure and control in this world.So, this is what one has to do, and every one of you here can do it. Don't rush, bepatient, be persistent, and these things will happen. You have all got sufficientmorality. You have all got sufficient sense-restraint. You can still increase each oneof these, but they are sufficient. What one truly needs is this meticulous applicationof the mind and doing things properly, rather than rushing and doing things sloppily.There is a right way to sew a robe, there is a right way to wash your bowl, and there isa right way to meditate. If you are sloppy then you find that you can waste manyyears. If you are meticulous, then you will find that progress happens. These thingsoccur through natural causes. You are not a factor; you are just an obstacle to theattainments. So get your ‘self’ out of the way and allow these things to happen. Thenyou to will enjoy the bliss of jhānas, and your monastic life will be assured. Yourpower towards insights will be strengthened enormously. In fact, with all yourknowledge of the Dhamma, the teachings of the Tipitaka, it is very unlikely that youwon't get attainments. As the Buddha said in the Pāsādika Sutta (DN 29), four thingscan be expected, four benefits, from practising the jhānas: the four stages ofEnlightenment. So may each one of you gain these jhānas and as the result gain thebenefits. People who stay in the monastery for the Rains Retreat automatically get therainy season benefits. So in much the same way, I maintain that if you practice thejhānas having enough knowledge of the Dhamma, you will certainly get the fourstages of Enlightenment.Now I will leave it up to you.19
2 WHY I TELL SILLY JOKESAnattā and the Five Khandhas16 th September 1998.I have previously mentioned the Three Characteristics of Existence, the ti-lakkhaa,and this evening I want to expand on that by focusing on anattā or non-self. I’mdoing this so that you can take advantage of the samādhi you’ve developed so farduring this Rains Retreat. This will enable you to gain insights into the nature of themind, the nature of the body, the nature of this universe, and in particular to penetrateinto this truth of anattā. Penetrating the truth of anattā is the most fundamentalbreakthrough. It is that wisdom, that understanding, which when it’s attained, willenable you to know that you are a Stream Winner, a Sotāpanna. It will also make theDhamma of the Lord Buddha abundantly clear. It will give you understanding ofwhat this practice is all about and also where it leads. You’ll understand whatNibbāna is and how this whole process works.Focussing on anattā (non-self) is a most important part of vipassanā, or insightpractice. Throughout the retreat, I’ve stressed that you cannot split samatha andvipassanā, and even now I’m not expressing this teaching as anything different fromsamatha. I’m just focussing on another aspect of the practice and using therecollection or investigation of anattā as a means of penetrating truth, as a means ofdeveloping deeper and deeper calm in the present moment. Every deep insight thatyou gain should lead to peace and the peace that it brings is a measure of that insight.Sometimes people like to measure insight with convincing arguments anddescriptions, or by their brilliant Dhamma talks or books. That is not a measure ofinsight at all. I’ve known many people who have written brilliant books withouthaving any deep insight at all. And knowing the nature of their lives you can see thatthe understanding they have is basically borrowed from someone else. It is not theirown. The measure of insight is the ability to make the mind very peaceful and calm.Anyone who experiences deep insight will have no trouble at all in gaining jhānas.20
Page 2 and 3: Simply ThisMoment!A COLLECTION OF T
Page 4 and 5: CONTENTSPage1 Ways and Means into J
Page 6 and 7: This gives one great insights into
Page 8 and 9: ūpaloka, even though we are only a
Page 10 and 11: too much body-awareness. With body-
Page 12 and 13: and thoughts - apart from the exper
Page 14 and 15: faculty of the mind to sustain and
Page 16 and 17: - and this is a natural phenomena -
Page 18 and 19: involved I stress the word ‘fully
Page 22 and 23: Anyone who claims the experience of
Page 24 and 25: Sometimes people have so little con
Page 26 and 27: the shelf and we know how this whol
Page 28 and 29: The Delusion of Freedom‘That whic
Page 30 and 31: monk telling me once that his fathe
Page 32 and 33: say that in the Anupada Sutta (MN 1
Page 34 and 35: it’s been still for a long time,
Page 36 and 37: 3 DETOXIFYING THE MIND2 nd of Febru
Page 38 and 39: consciousness - or as I would prefe
Page 40 and 41: is letting go of the pleasures of t
Page 42 and 43: never overcome thirst in that way.
Page 44 and 45: Use the triple practice of sãla, s
Page 46 and 47: after another, hundreds, thousands
Page 48 and 49: much fire in their minds. This is w
Page 50 and 51: 4 LOOKING FOR THE SWEET CHILLISeeki
Page 52 and 53: Listening to fine music. Is this it
Page 54 and 55: freedom is not freedom at all becau
Page 56 and 57: We have a story in Buddhism of the
Page 58 and 59: This is real contentment! This is r
Page 60 and 61: Watch this inner conversation going
Page 62 and 63: monastic life does respect the sile
Page 64 and 65: delusion because it has kept us goi
Page 66 and 67: This is the opposite of suffering.
Page 68 and 69: ight view. It’s very hard for a h
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always be on the wrong path, and on
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“Look, if this is causing sufferi
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out of control. The monastery goes
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the past and the future, and we’r
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at all. Who can trust memory? In me
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can. Give it full attention every m
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in the morning, afternoon or evenin
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yourself from all that’s happened
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mutti is releasing and anālaya is
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instructions without question.It’
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comes into the mind, then we start
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hold in the mind’s eye and I was
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of letting go, not stages of attach
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Sayutta there is something that imp
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pushes you out of sasāra whether y
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7 DHAMMA PRACTICE10 th May 2000I’
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Adult people look after their own k
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many people in the world who write
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What if you make that your goal, an
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things really complicated. It’s s
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‘The monks here, or the teacher,
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and surrender to the path. Surrende
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8 HUMAN RIGHTS IN BUDDHISMDhammalok
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doesn’t really have any meaning o
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These things are not freedoms, they
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told me in Malaysia and Singapore t
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When Jerusalem fell in 70AD, becaus
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To question is a right for people.
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embarrassed by my fellow Buddhists.
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many countries between laws which a
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It’s a very narrow truth. The tru
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guilty you have to be punished! You
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the Zendo - but the more you smile
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Having planed off the rough parts,
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got the flu and cancelled your appo
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I was taught to choose to watch the
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From Diversity to UnityMeditation i
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usually if someone is dead they wou
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There are other cases like that. On
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10 CONDITIONED REALITYDhammaloka Bu
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The Buddha very clearly outlined th
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even your bare perception is alread
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way, there has to be some other exp
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Seeing Truth and RealityI want part
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talked with one of the people - who
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was able to follow to get into deep
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ideas are not actually the true Nib
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that the air around it is not movin
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and find out what that pain really
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mantras, all words of instructions,
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just observing. Surely the thinking
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without valuing, without weighing o
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so difficult to attain. It is becau
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12 REFLECTIONS THAT ARE CONDUCIVETO
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the mind, and that’s the jhānas.
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need the calm which is developed by
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can try it with virāga.VirāgaPeop
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with all of its difficulties and al
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clinging stops us from experiencing
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the thirteenth giving up the critic
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13 THE OUTFLOWINGS OF THE MIND12 th
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from peace. The will ‘to be’ is
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the future, to fantasies, to the pa
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taught here. Going into the present
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that the core of all this is ‘emp
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14 STARVING THE TIGER TO DEATHOverc
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inappropriate for a monk to be doin
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When a person really understands wh
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getting angry and upset. This way y
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You will find simplicity means that
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use them to make progress in your m
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By developing seclusion from all th
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People in the world say everything
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15 THE LAW OF CONDITIONALITY3 rd Ja
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elate that sort of smell to a very
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When you start to see the will ceas
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up. You see that anger is not the c
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Wouldn’t it be wonderful to be a
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Once you can see this whole cause a
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whether you like it or not. So you
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anymore than you can break the laws
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is the barrier of the five hindranc
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experiences, resting on them, based
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attention to the sensory world, we
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Instead of having kāmacchanda we h
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distraction of ill-will? Outside, w
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Sloth and TorporSloth and torpor ar
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wherever you want mind, I’m compl
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Wherever there’s thinking, it goe
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17 I KNOW YOU MĀRA25 th August 200
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“Come on, who do you think you ar
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you don’t have a clue, that so ma
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unfolding. In fact, the more you le
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they’ve got into that habit. What
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As the Buddha said in the Indriya S
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about anything because worrying is
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seeing clearly. Sometimes people ge
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There is just so much happiness. Th
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see so much detail. It was always t
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after us, yet there is this loud mu
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When you start to see that, it’s
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this. So if we see where that disco
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mindfulness, you get pīti, more jo
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you can meditate, you can teach, be
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and restlessness cannot survive. Th
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19 PERFECT STILLNESS29 th June 2005
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Have You Come Here to Die?At one re
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At the last retreat I taught in Ipo
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process is about. You also understa
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go of everything. Letting go is wha
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the moment. It doesn’t matter wha
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moving up and down, the nimmitta is
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So, look upon your life as a journe
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Nirodha. Nirodha means cessation, t
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20 THE ENDING OF EVERYTHING7 th Dec
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delusion, to think of things as bei
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samatha and also the word upasama b
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quoting the suttas here; they are t
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I was talking earlier this evening
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opposite is true. The less ‘self
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senses are. Before that it’s just
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The mind creates; this is what it d
Page 315 and 316:
Get into the jhānas, the real jhā
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whatever things come into existence
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2. Dukkha - suffering.3. Anattā -
Page 321 and 322:
Painissagga: “Letting go”, aban
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